CHAPTER IX.

THE DIET OF SPIRE.

It is reasonable to suppose that the Pope could not have been satisfied with the great activity of the evangelical party, and the constantly increasing and n.o.ble spread of the gospel. He had but too many adherents in Germany, who were filled with the most violent rage against the Evangelical party. DUKE GEORGE of Saxony, who had been frequently attacked by Luther, especially breathed vengeance. He had in his service a counsellor, named OTTO VON PACK. It is a mystery to the present day, how this man came to reveal a pretended secret to the son-in-law of the Duke, the well-known Landgrave, Philip of Hesse, according to which the Catholic princes had formed a league against the evangelical states. He succeeded in presenting the matter in so plausible a manner, that Philip, who was already inclined to fight, believed it necessary to form a counter-league. Even the Elector John, who was otherwise more sober and calm, was of the same opinion. The Landgrave was not satisfied with mere words, but marched to the frontier with his troops; but the Elector was prudent enough to ask the opinions of his theologians, among whom Melanchthon was included.

Their advice was quite temperate. Although they were highly incensed at this Catholic league, they would hear nothing of an attack. How much Melanchthon was inclined to a scriptural peace, is shown in a letter addressed by him to the Elector on the 18th of May, 1528: "To have a good conscience, and to enjoy the friendship of G.o.d, is surely the best consolation in all afflictions. But if we should begin by seizing the sword, and commence a war with an evil conscience, we would have lost this consolation. Great sorrow and cares induce me to write this. G.o.d knows that I do not value my own life so highly, but I am only thinking how much dishonor might be brought upon the holy Gospel, should your Electoral Grace begin to war, without previously making use of all means and ways to preserve the peace, which indeed ought to be done." The Elector was of the same opinion, but the Landgrave stood prepared to fight. But when he wrote to his father-in-law, Duke George, he declared the whole matter to be "an unfounded lying report." Although the evangelical party could hardly believe this a.s.sertion, and perhaps had reason for it, they were, nevertheless, obliged to put an end to all further preparations.

Two years before, in the year 1526, a Diet had been held in Spire, which had taken a turn favorable to the evangelical party. Although the Catholics demanded that the wicked Edict of Worms should be executed, they nevertheless did not succeed. The States were divided, and the Elector of Saxony and the Landgrave Philip were about to leave the Diet, when King Ferdinand and the Elector of Treves acted as mediators, and declared that a Christian free council should be held in a year, in order to settle these religious difficulties. During this time each one should remain quiet and peaceful. The princes promised to act as they wished to answer for it before G.o.d and the Emperor, or in their own words: "During the meantime, until a council shall be held, each State is so to treat its subjects, in reference to the Edict of Worms, as they hope to answer for it before G.o.d and the Emperor." After this, the whole matter remained as it was before, and there was great reason for grat.i.tude to G.o.d that such a result had been reached.

There was nothing to be dreaded on the part of the Emperor at this time, for he was engaged in open war with the Pope; he had not yet been reconciled to the king of France, and the Turks were advancing victoriously. It would have been highly imprudent to arouse the hostility of a part of the German princes at this time. But that which he had avoided by the prudence which always characterized his conduct throughout life, was earnestly sought by the Catholic States, who had denied the existence of a league against the Evangelical party. Their hearts were full of anger. The Emperor had summoned another Diet to Spire, to meet on February 1st, 1529. The Imperial proclamation did not promise as favorable a result as had been brought about by the last Diet of Spire. As the Elector well knew what hostility prevailed against Luther, he did not take him along with him, but chose the more peaceful Melanchthon. They arrived at Spire on the 13th of March, 1529. The general hatred was now directed against him. The prospect was a gloomy one. Melanchthon had not the strong faith of Luther, by which he could have _believed_ the clouds away--he rather increased their number by his anxiety. The Imperial proposition, in reference to religious matters, did not speak favorably of the innovations. It regrets that "such wicked, grievous, troublesome and destructive doctrines and errors have arisen in our holy faith, and are daily spread abroad more and more."

His Imperial majesty, by his Imperial absolute power, annuls the resolution of the previous Diet, which had indeed been a very flexible one. This was not a good beginning. The Catholics triumphed, and succeeded in pa.s.sing a final decree of the States of the Empire a.s.sembled in Diet, which was very unfavorable to the Evangelical party.

For this final decree insisted upon the execution of the Edict of the Diet of Worms. The ma.s.s should be retained, and all innovations in the Church be stopped.

The Elector requested Luther and Melanchthon to give their opinion concerning this decree. They express themselves decidedly opposed to a.s.senting to the decree, but drop the Anabaptists and Sacramentarians, who were as unpopular in the electoral dominions as elsewhere. This opinion no doubt exercised an influence upon the Evangelical States.

Melanchthon's spirits were deeply affected during the progress of these negotiations. He expressed his sorrow in his letters. On the 15th of March he wrote to Camerarius that it could easily be seen on every side that the Evangelical party is hated, as well as what they intend to do.

"You know," he continues, "that I observe many defects among our friends, but their object here is not to correct our faults, but to suppress the best of causes. But I hope that Christ will prevent this, and frustrate the counsels of those people who desire war." So he also entreated his friend Myconius: "I exhort thee to pray Christ that he would regard us in mercy, and protect us. For here we are objects of scorn to the proud spirits, and of derision to the rich."

A very bad state of feeling prevailed in Spire. Faber preached: "The Turks are better than the Lutherans, for they fast, and these do not."

He even went so far as to say, that if he had his choice, he would rather throw away the Bible, than the ancient errors of the church.

Camerarius exhorted Melanchthon to cast his cares upon G.o.d. He replied, "If I had no cares, I should not cry unto G.o.d. But whereas piety conquers cares by prayers, it cannot be altogether rid of them. By cares, therefore, am I driven to prayer, and prayer drives away my cares."

Verbal and written objections to the final decree were unavailing.

Finally, the Evangelical party, and Melanchthon with them, saw themselves compelled to take the step which has become so celebrated in the history of the Reformation. On the 15th of April, 1529, they entered a formal _Protest_ and _Appeal_ against the decree of the diet. Even though the Catholics afterwards called them _Protestants_, by way of derision, the despised ones could regard that name as an honorable t.i.tle.[13] And at this time, more than ever, should we abide by this name, as an honorable distinction of the Evangelical Church, because the old a.s.sumptions are again endeavoring to gain an influence; and even in the bosom of the Evangelical Church, there is enough against which we must protest.

The Emperor received the Protest in a very ungracious manner. A threatening imperial reply arrived from Barcelona, dated July 12, 1529, in which he expresses his disapprobation of the Protest, and concludes thus: "If you should continue to appear disobedient after this our gracious warning, we would no longer hesitate, but would and should be obliged to punish you, in order to maintain proper obedience in the Holy Empire." We may well imagine how such language was calculated to trouble Melanchthon.

During this season of troubles, he made a brief visit to Bretten, to see his mother. He saw her for the last time, for she completed her earthly pilgrimage on the 6th of June, 1529.[14]

CHAPTER X.

THE CONFERENCE AT MARBURG.

While the Catholics were filled with the most violent enmity against the evangelical party, and dark clouds were gathering over the heads of the Protestants, because of the decided expression of the emperor's will, it was a matter for the very deepest regret that a deep gulf was opened in the midst of the evangelical party, which grew wider and wider in the course of time. This was the rupture between the Lutherans and the Reformed, to use the names familiar now. We have already become acquainted with the restless, stormy spirit of Dr. Carlstadt, whom Melanchthon called the wicked A B C, on account of the initials of the three names, Andrew Bodenstein Carlstadt. Among other errors, he also denied the bodily presence of Christ in the sacrament, and explained the words of inst.i.tution in so forced a manner, that Luther was doubtful whether he should consider him in earnest, or think that G.o.d had hardened and blinded him. Luther simply adhered to the words of Christ, however much, as he confesses himself, he was spurred by his reason to deviate from the words. "But I am a prisoner," he says, "and cannot escape; the text is too powerful, and will not permit its meaning to be changed by words." Melanchthon also strictly held, that the body and blood of Christ are truly and essentially present in the Lord's Supper.

Because Carlstadt would not return to Wittenberg, he was obliged to leave the country. But soon after he solicited Luther's intercession, who willingly complied. He returned to Saxony in the year 1525. Luther baptized his son, and his wife and Melanchthon acted as sponsors. But in the year 1527, Luther already expressed himself unfavorably of the man, who still adhered to his ridiculous explanation of the words of the Lord's Supper. Carlstadt now left Saxony, and in 1528 came to Basle, where he was appointed preacher and professor. He soon disappeared in the back-ground, when another, ULRICH ZWINGLI, the Swiss reformer, appeared with his unsatisfactory exposition of the words of the supper, according to which the words "This _is_ my body," were said to mean "This _signifies_ my body." Although he labored with great success in Switzerland, he yet bore some resemblance to Dr. Carlstadt, in his stormy proceedings, for he destroyed the images, bells, organs, and the like. Zwingli took Carlstadt's side against Luther. John Oecolampadius, professor and pastor in Basle, and a friend of Melanchthon's youth, united with him in the same unsatisfactory view of the Lord's Supper.

Luther was greatly grieved at these innovations, and attacked them with terrible earnestness. He called the Swiss _Sacramentarians_. We shall not introduce those matters, which more properly belong to the Life of Luther. Adhering to his declaration: "Thus it is written," he laid powerful blows upon the Sacramentarians, who replied in equally violent and biting publications. Although Melanchthon had not mingled in the strife up to the present time, he yet stood on Luther's side. He too felt himself bound by the express words of the Bible. Even from Spire, as early as the year 1529, he had written to his otherwise dearly beloved friend Oecolampadius concerning this matter: "It is very painful to me that discord should have arisen in this matter, ordained by Christ himself to establish an indissoluble love. Never has anxiety for any matter disturbed my heart more than my anxiety in this. And I have not only myself considered what might be said for and against this matter, but I have also examined the opinions of the ancients. For I should not like to stand up as the author or defender of any new dogma in the Church. After having thus weighed what seemed to be best established on both sides, I will express my sentiments, with your permission, but I cannot agree with your opinion." He then reviews the objections of opponents. One of these objections was, that the _absent_ body of Christ could not be present. In answer to this he says: "I know that there is a promise of Christ; 'I am with you alway, even unto the end of the world;' and other ones similar to this, in which it is not necessary to separate his humanity from his divinity; and therefore I am of the opinion that this sacrament is a testimony of the true presence.... That opinion, that Christ has taken possession of a part of heaven in such a manner that he is shut up in it as in a prison, is one altogether unworthy of a Christian." Such an important question should not be judged by the rules of geometry, but by the word of G.o.d. He also says, that the most distinguished Fathers of the Church explain the sacrament like those of the Evangelical party. In the conclusion of his letter he yet presents a variety of considerations. "I observe," he says, "that your cause relies upon the a.s.sistance of the understanding and subtleties, and that you are not only employing public but secret arts also, to attract attention; and I doubt whether these will further your cause more than public ones. I am well aware of your own modesty; therefore I consider it necessary to remind you to reflect, that even shrewd and prudent persons may sometimes fall, and it is particularly dangerous to rely upon our own reason in spiritual matters." Melanchthon gave up all thoughts of a conference concerning this matter.

However, this plan, entertained by another individual also, was soon to be realized. The Landgrave PHILIP of Hesse saw what incalculable mischief would follow a division of the Germans and the Swiss. He regarded the matter from a political point of view, because a party, divided in itself, could not accomplish that which it might do when united. But he also appreciated the religious aspect of the question. It was soon discovered to which side he leaned in this dispute. Be this as it may, the Landgrave considered it advisable to arrange a conference at Marburg between the Germans and the Swiss. Although the doctrine of the Lord's Supper was the princ.i.p.al point of difference, there were yet besides this a number of other differences. Although Melanchthon had suggested the idea of such a conference to Oecolampadius, he now dissuaded from it, when the Landgrave wished such an one to take place.

With Luther he believed that the conference would not be productive of good.

But finally both parties consented. The day after Michaelmas, the Wittenbergians, Luther, Melanchthon and Jonas, arrived in Marburg, after Zwingli, Oecolampadius, Bucer and Hedio, had already arrived. Andrew Osiander, of Nuremberg, Brenz of Hall, and Stephen Agricola of Augsburg, arrived after this. Jonas cannot sufficiently extol the gracious, friendly, even princely reception, they met with. Although it had at first been arranged that they should lodge in the city, the Landgrave now received them into his palace. Jonas remarks: "This has been done in these forests, not only in honor of learning, but of the true G.o.d and Christ, whom we preach. Would to G.o.d that everything might be decided to the honor of Christ!"

Melanchthon reported the proceedings of the conference to the Elector John of Saxony, and likewise to Duke Henry of Saxony. We follow his narrative, which gives us a clear view of this important meeting. At first, Luther conversed with Oecolampadius alone, and Melanchthon with Zwingli. It was stated that Zwingli was accused of teaching that Original Sin was not sin, and that Baptism did not secure to children forgiveness of Original Sin. That he declared concerning the Lord's Supper, that the body and blood of Christ are not truly in the sacrament. He is also said to teach that the Holy Ghost is not given through the Word and Sacrament, but without the word and sacrament.

Further, it is a.s.serted, that some do not teach correctly of the Divinity of Christ, and also spoke awkwardly of Justification before G.o.d. That they did not insist enough upon the doctrine of Faith. Zwingli hereupon declared that he always believed, and did still believe, that Christ is true G.o.d and man. That it is not his fault if others have taught improperly. They disputed a long time concerning original sin, and the means by which the Holy Ghost is communicated. Zwingli yielded this point.

On the 2d of October, the following day, they began the princ.i.p.al battle on the Sacrament of the Lord's Supper. The Landgrave and his chief counsellors attended this discussion. They disputed two days on this point of difference. Zwingli and Oecolampadius steadily maintained: 1.

That Christ taught a spiritual eating of his body in John vi., and therefore we should only understand a spiritual eating in the Sacrament.

2. That a body cannot be present in many places at one and the same time. Christ possesses a true body, and is in heaven; therefore, he could not be in the Sacrament at the same time. Here they made a number of awkward a.s.sertions; _e. g._, G.o.d does not present such unintelligible matters to us, outward partic.i.p.ation is useless. 3. Oecolampadius introduced quotations from Augustine, that Sacraments are mere signs, signifying something, even as the serpent in the wilderness signifies something. He thought it sufficient to be satisfied with a spiritual partic.i.p.ation. Luther replied as the princ.i.p.al speaker. Concerning John vi., he declared that, although Christ is there speaking of spiritual eating, yet this is not opposed to bodily eating. He, too, taught a spiritual eating, but in the words of the inst.i.tution an outward eating is ordained. The opposite party then referred to the words: "The flesh profiteth nothing." It was replied to them, that, as Christ above speaks of his flesh as giving life, the words quoted by them could not refer to his own flesh, but to our own carnal being and thoughts. But if we wish to explain it of Christ's flesh, we cannot draw any other conclusion from it than this, that the flesh of Christ, when received without faith, profiteth nothing. To the _second_ objection they replied, that our reason should not judge G.o.d's power and glory, whether one body is able to be present in many places or not. Melanchthon relates that their opponents steadfastly adhered to this objection. They said that even wicked priests could perform this great miracle. It was replied to them, that we ought not to regard the worthiness of the priests, but the commandment of G.o.d. Upon this they dropped their objection. To the _third_ objection, in which Oecolampadius declared "the Sacraments are signs, and therefore we ought to grant that they signify something; therefore we ought to acknowledge in the Lord's Supper that the body of the Lord is only _signified_, and not present," the other side replied, that we ought not to explain them in a manner different from that in which Christ had explained them. That the Sacraments are signs, should be understood thus, that they signify promises connected with them.

Thus, the Lord's Supper signifies that the death of Christ has obtained satisfaction for our sins, and gives us the a.s.surance of the forgiveness of sin. From this it does not follow as a matter of necessity that Christ's body is not present. Zwingli and Oecolampadius quoted many pa.s.sages from the Fathers in corroboration of their views. Their opponents also presented many clear declarations of the Church Fathers to the Landgrave in writing, from which it appeared that the ancient Church taught the true presence of the body and blood of Christ in the Lord's Supper.

Such was the result of the conference at Marburg. Both parties adhered to their own opinions. The Swiss asked to be regarded as brethren.

Luther refused, and declared this to be an evidence that they did not value their own cause very highly. Although they were satisfied with Luther's doctrines on all other points, they adhered to their own opinion of the Lord's Supper. It is true Melanchthon expresses a hope that they might change their opinion in this matter at some future day, but this hope was never realized.

The Conference lasted three days. Melanchthon had feared that their opponents would be far more violent, and expressed himself well satisfied with them in this respect. The Landgrave was also deeply interested in this discussion. It is said that he made the remark: "Now he would rather believe the simple words of Christ than the subtle thoughts of men." Although this conference effected some good in correcting many misapprehensions and errors, as well as for a while putting an end to the violent polemical writings, yet no union had been brought about in the matter of the Lord's Supper. The schism remained, and grew more incurable in future days. Meetings were again held in Rotach, Schwabach, Smalkald, and in Nuremberg, in the beginning of the year 1530, in order to bring about a union with the upper Germans. But they would not forsake their opinion, and the Elector, who believed Luther's doctrine, could not induce himself to enter into a league with his opponents. Besides this, the latter were so far removed from the Catholics in the doctrine of the Lord's Supper, that it was not to be hoped that they would be received when united. However, the Landgrave, whose purpose to unite the Reformed, especially the four upper German cities, with the Lutherans, had so far been frustrated, did not relinquish all hope of final success. He made repeated efforts. Thus a meeting was held in Schwabach in October, 1529. Luther had prepared seventeen articles, one of which expressed the true presence of the body and blood of Christ in the Sacrament. But they could not unite here, nor in the Conferences at Smalkald in November, and Nuremberg, in January, 1530.

Thus, while the Catholics were banded together to inflict deadly blows upon the Protestants, these were separated into two parties; and if we add the sects, into a number of parties. But now every eye was directed to the Diet of Augsburg, at which the cause of the Protestants was to be considered again. All were in anxious expectation to see what the Emperor would do. And on this occasion it was reserved for Melanchthon to produce a work which should not only excite attention in Augsburg, but which decided and secured the lawful position of the Evangelical Church. However, Melanchthon was not in the most joyous frame of mind at this time. He thus expresses this in a letter to Camerarius: "Not a day pa.s.ses in which I do not wish that I might leave this world."

CHAPTER XI.

THE DIET OF AUGSBURG.

The Turks, who had advanced victoriously as far as Vienna, met with so determined a resistance at the hands of the brave hero PHILIP of the Palatinate, that they were obliged to retreat. Thus the danger which threatened the Emperor from the East was lessened. He had resumed peaceful relations with King FRANCIS of France, and was also reconciled to the Pope, and had been crowned by him. He now had abundant opportunity to attend to the religious difficulties, and, as he hoped, to bring them to a happy conclusion. It is very true that Pope Clemens would hear nothing of it, when he informed him that it would be necessary to hold a general council, and that he intended to summon a Diet on this account. Clemens, in his reply, declared, that religious difficulties must be brought before the Bishop of Rome, and that he in every case had a right to convene a General Council. He demanded power of arms to suppress the dissatisfaction reigning in Germany, and said: "There is no other way for you but to restore peace by your arms." Of course Charles would not agree to this. He insisted upon a Diet, and said: "We must hear both sides, and then p.r.o.nounce sentence, not according to our tyrannical pleasure, but according to the law and doctrine given us by G.o.d."

On the 21st of January, 1530, the necessary imperial doc.u.ments were dispatched from Bologna to Germany, fixing the meeting of the Diet for the 8th of April, in Augsburg. Besides deliberating concerning a.s.sistance against the Turks, they would also consider "what might be done and resolved in reference to the errors and schism in our holy faith and the Christian religion." The imperial proclamation was couched in very mild terms, yet the Evangelical party entertained unfounded fears that the Emperor would now a.s.sume a more hostile att.i.tude. The Landgrave Philip of Hesse even considered it dangerous to attend the Diet. We are already acquainted with this man, who was not at all disinclined to divide the Gordian knot with the sword. But the Elector John was of a different opinion, and besides this, consulted his Theologians in this important matter. They expressed themselves most decidedly against an armed resistance. Luther gave his opinion to the Elector as early as the 6th of March. Melanchthon added a preface. On the 14th of March an electoral decree was sent to Luther, Jonas, Bugenhagen, and Melanchthon, which called upon them to prepare a list of the princ.i.p.al points of difference in matters of Faith, and the customs of the Church, so that it might be known how far they might go at the approaching Diet. They selected the 17 so called articles of Torgau, which were formerly called the articles of Schwabach, and had been prepared by Luther. They const.i.tute the basis of the Augsburg Confession. On March 21, the Theologians were commanded to meet the Elector in Torgau. Here in Torgau, these Theologians a.s.sembled in the parsonage, and presented this matter to G.o.d, with prayers and sighs.

On one occasion, Melanchthon arose, sad and weary, having been called out by a messenger. When he had dismissed the messenger, he retired to his room. Here he found the wives and children of the Pastor, and his two chaplains. Some of these children were being suckled, whilst others were being examined in the Catechism and Prayer. When Master Philip saw this, he stood still for a little while, looking on and listening with great surprise as the little children are praying with stammering tongues, and he thinks of the words of the Psalmist: "Out of the mouths of babes and sucklings thou hast perfected praise." He is especially moved by beholding the wife of one of the chaplains suckling one child, and at the same time cutting turnips for her husband's dinner, whilst another child is repeating its prayers to her. When Philip saw this, he exclaimed: "Oh! what a holy and G.o.d-pleasing work!" He goes in again to the Theologians, joyous and comforted. Dr. Luther asked him how he came to enter so pleasantly, after having gone out in such sadness. Then Melanchthon replied: "My clear Sirs, let us not be so faint-hearted, for I have just now seen those who shall fight for us, who protect us, and who are and shall remain invincible in all violence." Dr. Luther inquired who these mighty heroes were? Philip replied: "The wives and little children of our Pastor and his chaplains, whose prayer is now heard, and which G.o.d will not leave unanswered, even as our faithful G.o.d and Father of our Lord Jesus Christ has not despised this their prayer up to the present time." This filled the Theologians with great joy, so that they remained firmly in the truth, and bore witness of the same.

And the result proved that faith and prayer will always gain the victory. The Elector was pleased with these articles, and commissioned Melanchthon to arrange them in a proper manner, and also to write an introduction to them.

On the third of April, the Elector, accompanied by a numerous retinue, and the Theologians, commenced his journey. They proceeded very slowly, by way of Eisenberg, Weimar, and Coburg. Here they rested several days, for Melanchthon was already preparing the articles which were to be delivered at Augsburg. But Luther, who was particularly hated by their opponents, was left behind in Coburg, where he took up his quarters in the castle, having for his companion a very worthy man, VEIT DIETRICH, of Nuremberg. April 21st or 22d, the Elector resumes his journey, and Agricola has taken Luther's place. In Nuremberg they halted but a single day. Melanchthon made use of these moments to report the latest news to Luther, and thus concludes: "Christ preserve you, pray for us all!" On the 2d of May, the Elector and his retinue arrived in Augsburg. None of the princes had yet arrived. As they were obliged to wait some time for the coming of the Emperor, Melanchthon, who was at all times fond of correcting his productions, had ample time to improve the Confession. On the 4th of May, he wrote to Luther concerning this matter, and says: "I have given the introduction to our Confession a more elegant turn than it had as I wrote it in Coburg. But I will shortly bring it to you, or, if the Elector will not permit this, send it you." He was already able to send the Confession to Luther on the 11th of May; but he now called it an _Apology_, because at the same time it should also be a defence of the Evangelical faith. It was his intention to prove in this that the doctrine of the Evangelical party did not at all depart from the Christian Church. He writes: "We send our Apology to you, although it is rather a Confession. For the Emperor has no time to listen to long disputations. But I have, nevertheless, mentioned whatever I considered to be particularly useful and appropriate. On this account I have included nearly every article of faith, because Eck has published quite devilish blasphemies against us. I wished to present an antidote to this. You will judge of the entire work according to your own mind."

Melanchthon and the Elector, who added a letter to the Confession, inquired of Luther what ought to be done, in case the Emperor should prohibit the Evangelical party from preaching. Luther returned Melanchthon's ma.n.u.script to the Elector, with these words: "I have read Mr. Philip's Apology. I like it well enough. I know of nothing to improve or alter in it, besides that would not be suitable, for I cannot walk so meekly and so silently. May Christ our Lord grant that this may produce much and great fruit, even as we hope and pray. Amen." In reply to the question concerning preaching, he declared his opinion, that "they ought to yield to the Emperor, if previous humble remonstrance has been made, because the city is his." As the Emperor still delayed, Melanchthon again took the file in hand, in order to give greater perfection to the Confession of Faith. He wrote to Luther on the 22d of May: "I daily alter many things in the Apology. I have taken out the article 'On vows,' because it was by far too short and meagre, and have put a fuller one in its place. I am now arranging the article on the 'Power of the Keys.'" He prepared the Latin, as well as the German text.

When the doc.u.ment was completed, it was also communicated to the amba.s.sadors of the free cities. These were so well pleased with it, that the resolution that it should be signed in the name of all the Evangelical States was pa.s.sed at once. However, the Theologians of the various States met together to discuss the different articles of the Confession. They particularly discussed the little word "_really_," in Article 10, which treats of the Sacrament of the body and blood of Christ. For this was opposed by some in the most determined manner.

While they were thus deliberating, the emperor was still delaying his coming, and they were thus kept in the greatest suspense. It was reported that the notorious Cajetan was accompanying the Emperor as the legate of the Pope. Melanchthon says of him: "He is a foolish and insolent man, with whom you cannot do anything." But this report, as so many others circulated at this time, was not corroborated. The Elector had sent JOHN VON DOLTZIG to the imperial court, who returned with the order that all preaching in Augsburg should be stopped. We already know what Luther thought of this. Melanchthon entertained the same opinion.

But the Elector, and his chancellor BRuCK, were unwilling to obey this prohibition, and protested against it. At last, the Emperor decided that no preacher, no matter who he might be, should be permitted to preach in Augsburg, without being appointed to do so by the Emperor himself. When the Lutherans in Augsburg were likewise deliberating what they should do, if they should be forbidden to eat meat on certain days, if spiritual jurisdiction should be demanded again, and they should desire to re-establish convents, and the like, Melanchthon delivered his written opinion to the Elector. He was in favor of yielding, but opposed the re-establishment of convents.

The conduct of the Landgrave Philip, of Hesse, grieved him exceedingly; for he was very anxious to bring about a union between the Lutherans and the Swiss. For this purpose, he had previously brought about the Conference at Marburg, without, however, accomplishing his purpose in the doctrine of the Lord's Supper. He still entertained thoughts of a union. On this account, Melanchthon wrote to Luther, May 22: "I entreat you most earnestly to write to the Landgrave, and to exhort him, that he should not burden his conscience by defending any false doctrine." In addition to this, Melanchthon and Brenz also addressed a letter to the Landgrave, and justified themselves for not being able to unite with the Zwinglians. The Landgrave replied in very temperate language, insisting upon treating the Zwinglians as brethren, without, however, being able to shake the opinions of the two theologians. The Catholics knew very well that such divisions had arisen in the Evangelical camp. It will always remain a subject of regret that no union could be brought about.

Melanchthon and Brenz declared: "We have such articles, of which, by the grace of G.o.d, we are certain, and are able to suffer for them with a good conscience, which is indeed a source of great comfort in every danger; but we cannot be certain of the Zwinglian doctrine, as it is called, for we have no clear word of G.o.d for it."

Relying upon the word of G.o.d, they could indeed calmly await coming events. At last the Emperor, who had delayed so long, arrived in Augsburg. He made his public entrance on the 15th of June. Not Cajetan, but the smoother Campegius, accompanied the Emperor, as the Pope's legate. We may well suppose that this public entrance was very magnificent. The following day was the festival of Corpus Christi. As the evangelical princes could not conscientiously take a part in this festival, which celebrated a doctrine which they rejected most decidedly, they took no part in the procession. They declared to the Emperor, who insisted upon their attendance: "They could not conscientiously before G.o.d, comply with this demand, because this procession was made a species of worship." The princes at first expressed themselves in the most decided manner, against the Emperor's demand that the preaching should be stopped. The Margrave George even said, before the Emperor: "Rather than deny my G.o.d and his Gospel, I would kneel down here before your Imperial Majesty, and have my head cut off." The Emperor replied, in his defective German, "Not head off, not head off." However, as the Emperor had prohibited preaching to both parties, and had reserved the right to appoint preachers for himself, the Lutherans could not complain any longer, especially as their theologians advised peaceful measures. The day preceding the opening of the Diet, Melanchthon wrote to his friend Camerarius, that the Confession would be more moderate than the unG.o.dliness of their enemies deserved. He had only insisted upon the princ.i.p.al matters, and restored spiritual jurisdiction entirely to the bishops. That many, indeed, were dissatisfied with this; but that he would be willing to accept even more stringent conditions, if peace might be attained by these means. He continues: "After Mercurinus is dead, there is no one of any consequence at Court, who is inclined to peace. He had gained over a Spanish secretary, who promised well, and had already spoken to the Emperor and Campegius; but all lies in the hands of G.o.d. Pray to Christ that he may grant peace. Not only are we forbidden to preach, but our adversaries also. However, the Emperor, by his imperial power, will appoint a preacher who shall only read the mere text of the gospel and Epistle. In this you may observe the wonderful wisdom of the courtiers." Concerning the prospects of the Diet, Luther thus strikingly expresses himself towards Agricola: "Truly, you are not merely to contend with men in Augsburg, but with the gates of h.e.l.l." And again: "The Lord Jesus, who has sent you all thither to be his witnesses and servants, and for whose sake you expose your necks, be with you, and testify unto you by his Spirit, that you may know with certainty, and may not doubt, that you are his witnesses. This faith will strengthen and comfort you, for you are the amba.s.sadors of a great King. These are true words. Amen." Such courageous faith should have filled all the Lutherans, and Melanchthon in particular.

At last, on the 20th of June, the Diet was opened by the celebration of Ma.s.s, by the Archbishop of Mentz. The Papal orator, Pimpinelli, made the address. Afterwards they proceeded to the town-hall, where the Imperial demands were proclaimed, first against the Turks, then in matters of religion. In reference to the last point, the Emperor expressed his regret that the previous Imperial resolutions had not been carried out.

Nevertheless, the States should express their sentiments in matters of religion in Latin and German declarations. Melanchthon, filled with excessive alarm, believed this important matter might be brought to a favorable conclusion by private efforts. It was not a good plan; however, he adopted it. Among the retainers of the Emperor was a secretary named ALPHONSUS WALDESIUS. This Spaniard seems to have been a shrewd man. He entered into communication with Melanchthon, and revealed his views of the Lutherans as they were regarded in Spain. It was thought there that they did not believe in a G.o.d, or the Holy Trinity, or Christ, or Mary; so that the people of Spain thought they could not serve G.o.d better than by killing a Lutheran. Melanchthon replied somewhat to the following effect: "The Lutheran cause is not so tedious and awkward as it may have been represented to his Imperial Majesty; and that the princ.i.p.al difficulty was concerning the articles, of the two forms in the Sacrament, of priests and monks, marriage and the ma.s.s; because the Lutherans considered solitary ma.s.ses sinful. If these articles should be conceded, he believed that ways and means might be found to settle all the rest." Soon after he was informed by the Imperial secretary that the Emperor was pleased to hear this, and had commanded that he should make a very brief statement of the Lutheran articles, and deliver it to him. The Emperor also believed that it would be most advisable to settle the matter quietly; for public trials and quarrelsome disputations were only productive of ill-will, and not of unity.

Melanchthon expressed himself ready to reflect upon this subject; but neither the Elector nor Chancellor Bruck would permit the matter to be disposed of in this way. He was merely permitted to show the Confession, which, as Melanchthon wrote to Camerarius, the Secretary Waldesius found "entirely too bitter for the opponents to endure it."

As they could not and would not take the by-way of silence, the Emperor suddenly, on the 22d of June, appointed Friday, June 24th, for the delivery of the Evangelical Confession. This short time greatly perplexed the Lutherans, because Melanchthon still wished to make further corrections, and the Introduction also was wanting. In order that this might be in the proper form, Chancellor Bruck a.s.sisted him.